Over the past week, my Instagram has been flooded with ads from a campaign called "Stand Up to Hate." It didn't take me long to discover tis was the newest project by Robert Kraft, a billionaire Trump donor and ardent supporter of Israel.

Kraft, who once gave a CNBC interview comparing pro-Palestine campus protestors to Nazis, founded the Foundation to Combat Antisemitism (FCAS) to counter anti-Zionist sentiment on social media.

Read the piece here

Researching Kraft and his foundation revealed a troubling pattern of conflating anti-Zionism with antisemitism, watering down white-nationalist antisemitism in the process.

My most recent essay is a deep into Kraft's Israel advocacy, FCAS' strategy, and how organizing for a free Palestine is both an act of solidarity and a method of combatting antisemitism.

Let me know what you all think!

If you enjoy this type of writing and want to support me get the word out to more people, you can subscribe to my newsletter for free!

Just curious, but is there anyone else in Jewish Studies here? I switched my major a month before 10/7 and I’ve felt pretty isolated since then—just wanted to know if there were other people feeling like that, and how y’all cope with it.

Yall remember Project Esther, the Heritage Foundation’s (same people behind Project 2025) plan to “counter antisemitism” by taking down Pro Palestine groups? Well these people are pretty stupid and put together a pitch deck for Jewish foundations in which they describe liberal Jewish billionaires as evil masterminds that are going to destroy western values.

Hey there, very simple problem: I’m looking for a Hebrew Bible/any religious books I’d need to study Judaism, but I don’t want to support a Zionist brand.

For backstory, I’m getting in touch with my Jewish heritage. I’ve been out of it all my life and in my adult years I’m getting in touch with it, and I want to learn. The issue is that I can’t find any religious books that aren’t from a Zionist book publisher.

That being said, where can I find some — and adding onto that, which books would I need to study to aid in my personal journey in reconnecting with my roots? Thanks again if anyone has any leads! 🙏

Hi guys, this post is only tangentially anti-zionist, so I had no idea what flair to give it, but I would really like to get better at Hebrew. One of the ways I practice my languages is using an app called slowly to correspond with pen pals in my target language. I'd like to practice my Hebrew since it's falling behind my other languages at this point, but I obviously don't want a Zionist pen pal.

If any Hebrew speakers here (native or fluent) would be interestied in exchanging letters every week or so, please DM me!

(Ramble ahead) I know someone is reading this wondering why I want to improve my Hebrew instead of learning something like Yiddish.

Yiddish is obviously a wonderful language to learn, but just like all of the other Jewish languages, it's very centered around Jews from a certain region. Hebrew is the only language that united all Jews regardless of background, and way before Zionism has been used as a lingua franca between Jews of different cultures. I also obviously feel connected to the language religiously, as it is the language of the tanach after all.

I also want to be able to read Hebrew social media posts and news articles better. It's important to me to understand what Israeli people and media are saying behind their language filters. I want to not have to ask, "is this translation accurate?"

Finally, I want to reclaim Hebrew as something Jewish and not something Israeli or Zionist. I can't let them take this language from me.

What are your thoughts on the Hebrew language and its role in antizionism?

Like, in some ways it’s a very good system since pretty much no one in those communities are homeless or go without food for a long time, but the way I understand it, that kind of help is only available to folks in those communities and in that way it can be used as a form of control (which is what charity, not mutual aid, does). Like, that’s one thing that makes it hard for folks to leave those communities -- not having that support system if they choose to leave.

Hello friends! Some of you may remember this post I made a few weeks ago after I had the privilege of speaking at an event celebrating Palestinian culture.

Today, I had the chance to deliver this sermon at the synagogue I attend (a Canadian, Conservative and Zionist congregation).

Shabbat Shalom

This week's parsha, Vayeshev, continues one of the grand narratives of the book of Bereishit, the story of a man--Abraham--who started a family that became a tribe, and that tribe which would go on through the other sifrei Torah, the books of Shemot and beyond, to become a nation.

The stories in Bereishit, and particularly in Vayeshev, reveal the complexity of familial relations. This week's story starts with Jacob playing favourites amongst his sons for reasons we can understand from the stories we heard in previous weeks. And then we see the devastating impacts of that favouritism on the family: rupture, resentment, and murderous rage. And yet, despite the pain and trauma that arises from Jacob's blatant favouritism, the Torah does not condemn Jacob. We later come to see that the familial rupture caused by Jacob's favouritism is the foundation for the salvation and sustenance of B'nei Israel. Had Joseph not been cast into the pit and sold to the Midianites, the nation of our heritage may never have come to exist.

In a discussion of Vayeshev, the late Rabbi Jonathan Sacks quotes from The Laws of Repentance, one of the great works of the sage Maimonides: "Therefore we should see ourselves throughout the year as if our deeds and those of the world are evenly poised between good and bad, so that our next act may change both the balance of our lives and that of the world." Rabbi Sacks goes on to explain that although Reuben's intervention to save Joseph was less effective than he had intended--a Midrash says, "Had Reuben known that the Holy One blessed be He would write about him, “When Reuben heard this, he saved him,” he would have lifted Joseph bodily onto his shoulders and taken him back to his father."--Reuben's intervention serves to show us that the long-term impacts of our actions can be more significant than we would ever think.

It's clear that Reuben's intervention saved Joseph in the short term, and played a vital role in the long term survival of his people--our people. I would also argue that Reuben's intervention saved his other brothers in the short term. Joseph may have been a brother from another mother, but he was still family. Jacob's grief when he thought that Joseph had been torn apart by wild animals is heartbreaking enough; imagine the horror if his sons had returned with Joseph's coat and their hands soaked in Joseph's blood.

I invite you to think about this idea: when members of a family decide to enact their worst impulses--even if we can understand where those impulses come from--it is so important for someone within the family to say, "no, this isn't who we are, this isn't what we want to become."

And here my remarks to you today are going to take a hard left turn. Those of you who know a bit about me and my politics will understand why I use that turn of phrase and may have some idea of where I'm headed.

I'm going to start with a comparison that may seem kind of contrived and superficial, but bear with me. I recently had the pleasure of attending a Palestinian cultural night, and there I learned about their style of embroidery known as tatreez. If you've ever seen a Palestinian woman dressed in a traditional thawb you'll be familiar with the vibrant colours and intricate patterns of tatreez, not unlike the coat of many colours that Joseph wore.

And yes, here I am suggesting that we the Jewish people are to Palestinians as the sons of Leah, Bilhah and Zilpah were to Joseph, son of Rachel. Our lineages are not identical, but there is much that we share in terms of heritage and culture. Obviously we both have a profound connection to the land between the Jordan River and the Mediterranean Sea. We Jewish people have a history of being subjected to the whims of imperial powers, of being colonized and expelled, and in that way our past resembles the Palestinian present. We honour the memories and stories of figures who resisted colonial forces: Hanukkah is right around the corner and we celebrate the story of the Maccabees. Other figures of resistance that have a prominent place in Jewish lore are the martyrs of Masada, and those of the Bar Kochba rebellion. And on a completely different note I can also point out that we share with the Palestinians a commitment to literacy and learning, with literacy rates in the West Bank and Gaza of nearly 98% (as of 2022).

I understand why, in this post-October 7 world, it may be hard--impossible even--for some of us to see ourselves and Palestinians as part of the same family. I acknowledge the historical traumas inflicted on our people, the raw and open psychological wounds from seeing people like us treated brutally and cruelly, and the grief we share knowing that there are still people held captive by those who we can't trust to see us as kin. These undeniable realities may mean that Palestinians can only appear to some of us as mortal enemies and as an existential threat. I will say that the Palestinians I've had a chance to speak to face-to-face have been nothing but welcoming and gracious when I approach them with a spirit of brotherly love, but just because that is the right path for me doesn't mean that everyone else needs to follow in my footsteps.

To any of you who aren't ready to embrace Palestinians as family, please indulge me in suggesting another way that you can make a difference and give life to the words of Maimonides "that our next act may change both the balance of our lives and that of the world." You may know people whose sense of pain and hate is so strong that it leads them to engage in or to rationalize the unconscionable. I probably can't reach those people; once they get a sense of my perspective, they will label me and write me off as a traitor, a Hamas supporter, a useful idiot, a self-hating Jew. But some of you may be able to reach them, and save them as Reuben saved his brothers from the consequences of their worst impulses. You may find yourself in places, whether physical or virtual, where others in our Jewish family feel entitled to celebrate and encourage ongoing devastations and injustices being inflicted on Palestinians, most of whom are innocent of any wrongdoing. If and when you see that, I ask--no I beg of you-- that you please use your voice to remind our brothers and sisters of the 13 attributes of Hashem's mercy:

Adonai, Adonai, el rachum ve-chanun, erech apayim ve-rav chesed ve-emet, notzer chesed la-alafim, noseh avon vafeshah ve-chata'ah ve-nakeh.

My Lord! My Lord! God of compassion and grace. Slow to anger and full of lovingkindness and truth. Bestowing kindness to thousands of generations. Forgiving transgression, iniquity and sin. Granting of pardons.

We may find that like Reuben in this week's parsha, our attempts to intervene are less immediately effective than we would like, but with the passage of time we may discover that they are actually more impactful than we ever would have thought possible. I truly believe, and I hope you will take some time to consider, that our collective safety as Jews, here in the diaspora and especially in Israel, will only be secured when we find true and lasting ways of living those attributes of mercy, b'tselem elohim*,* in the image of god, in relation to Palestinians.

Thank you for bearing with me for this long. I'm going to wrap up right away.

Some of you may be familiar with the late Canadian writer and broadcaster, Stuart McLean, and his Dave and Morley stories from his radio show, The Vinyl Cafe. For those of you who don't know, The Vinyl Cafe is also the name of the independent record store that Dave runs in the stories, and it has one of the greatest and most memorable slogans I've ever encountered: "We may not be big, but we're small."

I think the same can also be said of us here in this congregation, in this community. Like Dave as proprietor of The Vinyl Cafe, we understand that our success is not measured in growth and size, it's measured in the depth of connections we forge among ourselves and with the wider community. Now more than ever, those connections are so important. We can use those deep connections to bring people together and call for peace. If we don't, the consequences for ourselves here and especially for our family in Israel could be dire. And here I do want to emphasize that while I've mostly spoken about family in a more metaphorical sense, when I talk about family in Israel I also mean it literally, as many of you know.

Every week during this service we say a prayer for peace, and I think it is worth dwelling on this line from that prayer: "We have not come into being to hate or to destroy, we have come into being to praise, to labour and to love." And it is with that spirit of love for this local community, the global Jewish community, the Palestinians who have held my outstretched hand, and the human family that we are all a part of, that I leave you with these two statements: Shabbat Shalom, and Free Palestine.

It was actually received pretty well.

Before Twitter became a right-wing hellscape, I made friends with a small community of liberal Jews and I grew to admire their practical approach to many issues of life. Sadly, we've lost contact with each other, but I would like to seek out another liberal Jewish community (preferably in person, but online will do), and learn more of these diverse perspectives.

Would it be appropriate to turn up to a synagogue (or other meeting place) as an outsider? I'm not interested in converting; I just want to listen and learn, and maybe find some spiritual or ethical understanding on the way. (I've also been attending an Anglican church for some years, also as an outsider.)

Particularly relevant to this sub, I'm a person of Chinese descent living in the United Kingdom, and we have very important issues over identity, and the relationship between the culture - one that is important to me - and a state that claims to represent us. I think there are many things we can learn from you about how to wrestle with this issue of identity.

I'm really glad I found this sub but it would be great to find some other communities in person too. But have no idea where to begin looking. Any advice?

I've seen claims on social media that claim antisemitic attacks occurred in Amsterdam where innocent jewish people with no affiliation with the maccabi fans were assaulted, and I would like to know if there is any evidence that support it.

The claims are that there's a video of a man being beat up by a mob while screaming "Please! I'm not a jew, stop", that the Amsterdam police were notified that antisemitic attacks were about to happen before the arrival of the Maccabi fans and social media posts planning a "jew hunt" beforehand, "a witness described people waiting, armed with melee weapons, at strategic places" and that the attackers were asking for jewish passports.

I've been trying to search for that video, but so far no results have been found and I wonder if anyone here have seen them. In any case, were there any instances of innocent jewish people who were attacked?

It's this time of the year again, and I already know how many zionists are going off about how chanukah is a zionist holiday. No matter how you want to spin it, chanukah does, in a major way, celebrate jewish nationalism, and through it a foundation of a Jewish state in Palestine. That is undeniable. But, is chanukah really the zionist hero story that people make it out to be? I'm not quite convinced.

(disclaimer, I'm not a historian or rabbi or anything, this post's source is mostly just wikipedia)

For anyone unaware in this sub, this is how the story of chanukah is generally taught in jewish schools:

• The selucid greek king antiochus iv came to rule over Judea
• He outlawed judaism and all jewish practice, desecrated the temple, and many jews became hellenized
• A revolt started when a kohen (jewish priest) named matityahu refused to make an offering (or something) to greek gods
• Led by his son, judah the maccabee, the rebels won the war and established a Jewish state: the hasmonean kingdom
• When they came to reestablish the desecrated temple, they could only find one day's worth of ritually pure oil for the menorah, but it miraculously lasted for 8 days - enough to procure more oil

Nothing above is outright false (except for maybe that last point, depending on your faith or lack thereof). But there is more context to this story that is usually missing. Additionally, chanukah is the only holiday that is never mentioned in the tanakh. The records that serve as its source, 1 & 2 maccabees, aren't considered canon, and chanukah is never mentioned in the talmud with the exception of a few pages in masechet shabbat. Contrast this with purim, the other holiday established in a similar manner, which gets an entire masechet of mishnah and gemarah, and a canonical book in the tanach. What is going on here?

Background

First of all, we need to look more into the historical events of the time period. Antiochus iv did outlaw judaism and jewish practice, but not initially. At first, it seems he just left the jews alone and did not enforce hellenization, many jews became hellenized by choice. It was only after a sequence of events that led antiochus to believe a revolt would occur that he began his crackdown - which, ironically, is exactly what led to the revolt.

Also, many of the people the maccabees fought against were themselves hellenized jews. In this regard, the hasmonean revolt can also be understood as a civil war between jews with occasional greek intervention. Additionally, the maccabees reached a deal with the greeks to allow judaism in the kingdom again, but the revolt still continued until a jewish kingdom was fully established. The maccabees wanted to enforce judaism in this state - apparently even forcibly circumcising boys in some of their guerrilla campaigns. This sentiment remained after their victory, with the hasmoneans oppressing Jews they felt weren't sufficiently "anti-greek."

As such, this war can be understood as more of a battle between two extreme jewish factions - one which was complicit in greek oppression and colonization, and one which was an unavoidable response, in a battle over the identity of the jewish people.

In any case, the maccabees ended up winning the war. However, the varied takeaways from this victory are reflected in the writings surrounding it. For example, maccabees 1, which was apparently written by a judean eyewitness of the nascent hasmonean kingdom, glorifies the battles and the purging of all things greek from the new kingdom. In contrast, maccabees 2 (which is apparently not a sequel) was written by an egyptian diaspora Jew, and seems to have a more religious focus, treating acts of peace and cooperation with the greeks more positively than maccabees 1. Quoting from wikipedia here:

In 2 Maccabees, intended for an audience of Egyptian Jews who still lived under Greek rule, peaceful coexistence was possible, but misunderstandings or troublemakers forced the Jews into defensive action.

This portrays the new hasmonean kingdom not as an ideal, but as an unavoidable result of the oppression. Yet, chanukah became a holiday celebrated by diasproa jews as well, with the main theme being of Jewish unity rather than ethno-nationalism.

Which begs the question: why do we still celebrate it?

The miracle of the oil

The chanukah story has inspired other Jewish revolts later in history, most notably the revolt against the Roman empire which led to the second diaspora, and the bar kokhba revolt which came around 70 years later - all of which failed. Ironically, the Roman empire aligned itelf with the hasmoneans during their revolt since they knew it would weaken the greeks, only to bring an end to the kingdom by colonizing it later.

I believe that the rabbis of the time, who were the "authors" of the mishnah and gemara, purposefully chose to obscure chanukah by not canonizing the books of maccabees and by largely omitting it in the mishnah and gemara. Of the 3ish pages in the gemara about chanukah, the vast majority is about the miracle of the oil and the laws for lighting chanukah candles, with a mere 3 lines deicated to the historical story. The gemara also seems to be the original source of the story of the miracle of the oil.

I believe that the rabbis of the time wanted to discourage nationalism, but since they couldn't eradicate the already well-established holiday, they attempted to change its focus from the war to this miracle of the oil.

I also believe the nature of the miracle of the oil has significance here. Something meant to last one day, lasted for 8 - longer than it should have, but not enough to be a permanent solution. The hasmonean revolt did bring about a Jewish state that lasted for around a century. This was more successful than the other revolts, and lasted longer than it should have, but at the end of the day, it only led to a second diaspora. This is why ultimately, all the ritual actions we do on chanukah relate to the candles - we celebrate Jewish unity and victory, but the essence of the holiday is the candles. Remember that any success from nationalism will also soon melt away.

Conclusion

Despite the temporary success of the hasmoneans, they did not fix the root problem facing Jews wordwide. I see many parralells with the current state of Israel, which has also been around for nearly a century. Reading about how the hasmonean kingdom aligned itself with the romans reminded me of how Israel currently promotes far-right politicians throughout Europe. Reading about the hasmonean persecution of jews they deemed not "anti-greek" enough reminded me of how Israel has treated Jews that don't fit the narrative. This is the very thing the sages were trying to warn us about.

So yes, on a surface level, celebrating chanukah seems to be about celebrating Jewish nationalism. But I think the real meaning behind this holiday is to show us that although nationalism is appealing, it's only a temporary solution. The real path to Jewish liberation lies in doykait, embracing the diaspora, while at the same time not forgetting our Jewish identity lest we become complicit in the very systems that oppress us like the hellenized Jews did.

This is really just a long ramble based on cherry-picked unreliable sources. It could also just be a terminal case of mental gymnastics. But it's what I'll be thinking of when I light the candles tonight.

Chag sameach everyone 🕎

Binary options, crypto scams and other financial frauds, many originated from Israel or had Israeli players involved. I’m delving into the subject, finding out the Knesset banned binary option trading in 2016 for example as it tarnished Israel’s reputation.

This article states scams mainly originate from Arab Israelis because they don’t have acces to regular financial services? I don’t understand, what is going on?

https://www.timesofisrael.com/financial-offenses-tied-to-terror-funds-organized-crime-rose-sharply-in-2021/

Curious for the range of thoughts and reactions.

The Netanyahu government is chastising the Roman Catholic Pope – who is, to be sure, the head of a problematic and historically anti-semitic institution – but who is also an eighty-eight year old Christian priest who has actual responsibility for actual congregants in the Gaza strip and West Bank – for saying the following words:

"Yesterday the [Latin] Patriarch [of Jerusalem] was not allowed into Gaza, as had been promised; and yesterday children were bombed. This is cruelty. This is not war. I wanted to tell you this because it touches my heart." https://www.youtube.com/watch?v=m6I2Lr_8lFc&t=706s

See The Jerusalem Post, Dec. 25, 2024, "Vatican ambassador called by Israeli Foreign Ministry over Pope's comments on Israel"

I lived in Rome for 20 years, and I have been to more pro-palestine protests than I can count. Now something occuree to me while I was reading about jewish Anti-Zionism in the heart of Israel. Not once I've ever heard of any Anti-Zionist groups in Italy, they might exist as individuals, but I never heard of any activity in Rome. Do any of my Jewish brothers and sisters know anything about Jewish Anti-Zionism in Rome?

HI JOC community! I'm chiming in again with a story I wrote about my loss and recovery of Jewish ritual practice. My story of alienation from Jewish ritual spans generations, beginning with my ancestors' violent displacement from Eastern Europe, and ending when my rabbi interrupted my b'mitzvah parashah to share a spiel espousing Zionism.

But this is not the end of the story. Over the past year, I learned about radical diasporism and have made strides to reconnect with the ritual practices of my ancestors.

Read here

As we in this community all know, Jewishness contains multitudes; a range of of histories, rituals, religious beliefs and ancestral connections. Jewish ritual in concert with strategic organizing can be a force for solidarity rather than colonization.

I hope this story offers clarity on how the pervasiveness of Zionism in Jewish institutions threatens to diminish a tradition with a breadth of meaning and interpretation, into a singular, deceitful narrative.

Anti-Zionist organizing and radical diasporism have offered me a home in Jewish community I did not think possible. I thank you all deeply for this gift!

If you'd like to keep up with my anti-Zionist Jewish writing (among other subjects), you can Subscribe to my substack here.(it's free!)

Great breakdown of what we need to prioritising now.

I'm into French literature and cinema and I ran into the film L'Origine de la violence by director Elie Chouraqui a few years ago on the internet. I've never had the chance to see the movie ( and I never will anyways because Chouraqui is a zionist and a Roman Polanski apologist) but I was intrigued by the plot and so last year around this time I read the book by Fabrice Humbert which it is based on at the Internet Archive. ( Link below for anyone curious ). https://archive.org/details/originofviolence0000humb Okay so I was struck by some things about this book which bother me. I'm not Jewish but I've been researching antisemitism along with many other forms of bigotry for the past three years because really everybody should and well, needless to say, fuck.... I know the movie won an award at a Jewish film festival and I've found at least one review on a Jewish website of the book and it was positive, but this book made me cringe so bad and I wonder how all of you each feel about it. I'll make a list of issues I had with it. 1 The author isn't Jewish. Fabrice Humbert is French and claims he based the plot on his real life story ( ie, finding out his father was the child of his grandmother's extramarital affair with a Jewish man who died in the Holocaust. ) I mean, I guess you can't tell somebody it's not their story to tell when it's their grandfather, but the following issues cast strong doubt on that argument's validity in this case. 2 I know the Holocaust was bad, but the descriptions of suffering feel more like voyeuristic sadism than an attempt at a sincere portrayal of the suffering of the Holocaust victims. I mean, he spares no details of the suffering of the character based on his biological grandfather, to the point of degrading and humiliating the man needlessly on paper. 3 There's an element of the story that feels way too close to a French stereotype of the period about Jewish people. The Jewish grandfather was in love with the married grandmother, but he only met her because he was pursuing her sister-in-law: so he could marry her for her money! Now I'm not saying it's impossible that the real life grandfather could have been a gold-digger, but it reminds me too much of the French woman who collaborated with Nazi Germany and wrote propaganda about Jewish women being home-wreckers, not to mention the age-old stereotype about Jewish women marrying men purely for financial reasons. What are the odds the author's real-life grandfather was a man doing stuff exactly like in sexist Jewish stereotypes, and even if that's true, did he think about the implications of letting his own non-Jewish voice tell everyone about it? 4 The character's obsession with marrying into the family feels bizarre. In the book, his mother was a Taylor and seamstress in Paris, but it states specifically that her son's obsession with climbing the social ladder starts the moment a mildly successful Norman family with a patriarch in, get this, civil service, walks in to order a suit. Now I'll admit that truth is stranger than fiction, but am I supposed to believe this young, financially disadvantaged Jewish man, who is supposed to be a fictionalization of a real person, having grown up in PARIS FRANCE had to meet a modestly successful Norman family to get bitten by the bug of jealousy for social status? Weird, to say the least! 5 This isn't antisemitic but in the parts of the novel set in the modern day, focusing on the grandson, there's a moment of blatant antiblackness when the character bemoans the misery of dealing with a difficult black student who framed him for abuse and ruined his teaching job at an inner-city school. 6 The novel is operating on some iffy psychological theory that you can inherit trauma from your ancestors, so we're supposed to believe that the angry white culturally Christian French main character is a jerk who doesn't fit in because his grandfather ( that he didn't even know about until he was in his thirties ) died in the Holocaust. Guess it's all about him. 7 A large portion of the story focuses on the main character having a relationship with a German woman whose grandfather was a Nazi ( but a surprisingly mild one, we are assured ), a German woman who hears about the book he's writing about his grandfather and says "Why do you want to write about something so morbid?" How fucking sweet..... 8 The story concludes, via a conversation with the faux non-biological grandfather who is dying, that David ( the real grandfather ) was a fun erotic fling for the grandmother ( who died of catatonic schizophrenia ) but he was just there for a good time whereas the non-biological grandfather was a good husband because he put up with her soiling sheets-because she was catatonic.... Oh, it was also non-biological grandpa's dad who had David deported because he was sick of him tearing up the family with his affair. 9 Overall, the story feels like it downplays antisemitic violence and apologizes for Nazis because c'est la vie, I guess. I don't want to say this, and if I'm wrong go ahead and tell me, not even gently, but sometimes I worry that Fabrice Humbert made up this amazing story for attention as so many white Europeans ( and US Americans and Australians, etc ) have, but I'm not sure. In any case, it felt like he should have taken greater care to handle such a sensitive topic, and it feels like he exploited his poor grandfather's story for his own gain. Thoughts, anyone? And my apologies if I've been harsh or stepped out of line. Edit: sorry about the hideous wall of text, I didn't type it out that way but I have to use mobile and it messes up my posts.

Context: I’m getting ready to start my path to conversion, or my path back home (as I like to call it). But, I need to find a Rabbi or Schul that is not supporting the Israel Government. Anyway, all recommendations are welcome, even in north or south Dade county.